Louis Barbieri

Author. The writer of this brief letter claims to be a brother of James (1), but does not classify himself as an apostle (17). The style of writing is similar to the Letter of James. External evidence pointing to Jude as author is surprisingly early and strong, giving no indication of canonical rejection. The Gospels indicate that Jesus had brothers named James and Judas (Mt 13:55; Mk 6:3). Therefore there is no reason to doubt the authenticity of this book as written by Jude, the brother of James and the half-brother of Jesus Christ.

Date. It appears that some of Jude’s readers had been fortunate enough to have heard the apostles (17–18). Although similar in many ways to 2 Peter, Jude was probably written after that letter. Second Peter warns that false teachers will come (2Pt 2:1–2), while Jude states that they are present already (4). Since Jude’s name appears at the end of the lists of Jesus’ brothers, it may be assumed that he was the youngest member of the family. Although Jude does not directly mention the destruction of Jerusalem, that historical incident would have had no bearing on his admonitions. A date in the decade of AD 80 would be acceptable for the writing of this book.

There are a considerable number of verbal parallels between Jude and 2 Peter (cf. for example Jd 4 with 2Pt 2:3; Jd 7 with 2Pt 2:6; Jd 12 with 2Pt 2:17), leading many to propose that there was literary dependence between the two letters, which is likely. It is impossible to be certain which writer borrowed from or shared with the other, but literary dependence need not undermine the inspiration of either of these epistles. The key to inspiration is not the process through which the letters were created, but the end product itself. For a concise but helpful discussion of the literary dependence, see D. A. Carson and Douglas J. Moo, An Introduction to the New Testament (Grand Rapids, MI: Zondervan, 2005), 655–657.

Recipients. Jude makes many allusions to incidents from Jewish history and assumes his readers have a basic knowledge of intertestamental and apocalyptic literature. In light of this, it is best to conclude that Jude was sent to Jewish brethren, probably residents of the land of Israel, who were gathered into local fellowships.

Purpose. Jude’s original intent was to write to believers in Christ concerning their common salvation (3), but false teachers had silently crept in among the faithful and were perverting the truth. In light of this development, Jude wrote his letter to urge believers to contend earnestly for the faith they had received.

Themes. There are a number of outstanding characteristics of the book.

(1) There are sharp contrasts in attitude toward the saints and the false teachers.

(2) Jude is very similar to James in that both are to the point, picturesque, and emphasize practice.

(3) Jude makes great use of triplets: 1—called, beloved, kept; 2—mercy, peace, love; 5–7—Israel, angels who sinned, Sodom and Gomorrah; 11—Cain, Balaam, Korah.

(4) Jude makes use of apocalyptic literature. The reference in 9 may come from The Assumption of Moses, and 14 and 15 from The Book of Enoch. This does not mean that those books are inspired Scripture. Non-canonical writings do contain things that are true. That Jude may quote from these nonbiblical sources simply means that the facts he brings into the inspired text are true.

1. Jude identified himself as a bond-servant (lit., "slave," Gk. doulos) of Jesus Christ and a brother of James (cf. Mt 13:55–56). He once did not believe in Jesus’ deity (cf. Jn 7:2–5), but became a devoted follower. His older brother, James, was the leader of the church in Jerusalem (cf. Ac 12:17; 15:13). His readers are identified as regenerated individuals: called by God the Father and kept by and for Jesus Christ.

2. Jude prayed that three qualities, mercy, peace, and love would overflow in his readers’ lives. Mercy is the idea of showing compassion to one who was suffering and is used of both God and man. Peace speaks of tranquility, quiet, and rest. Love is a strong feeling of affection between those who are closely associated. If these qualities were truly present in every regenerated individual, what would the world be like?

3. Jude planned to write a letter concerning our common salvation. Instead he wrote urging his readers to contend earnestly ("to expend enormous effort on behalf of something"), but not angrily, for the faith (1Tm 4:1). Since Jude says this faith was once for all (or completely, wholly) handed down, he is implying there was a body of truth that had been communicated from the apostles. Jesus had promised the apostles in the Upper Room that the Spirit would teach them all things and guide them into the truth (cf. Jn 14:26; 16:12–15). Even in the church’s early days there was a recognized content of accepted belief.

4. False teachers had crept into the church. It had been predicted (cf. 2Pt 2:1–2) that ungodly persons who deny our only Master and Lord would come. These individuals viewed God’s grace as an excuse for open sin.

5. Although ungodly individuals occasionally appear to have the advantage, Jude cited three illustrations from biblical history to demonstrate what awaited the disobedient false teachers: First, Israel, following her deliverance from Egypt, failed to believe that God would grant them victory over the Canaanites (cf. Nm 14, especially v. 11) and as a result, that generation died in the wilderness.

6. Second, angels who fell—possibly referring to the sin of the angels who followed Satan in his rebellion against God (Ezk 28:11–19; Rv 12:3–4) or, preferably, to Gn 6 when the sons of God cohabited with the daughters of men—have been kept in eternal bonds while awaiting final judgment (cf. the comments on 2Pt 2:4).

7. Third, Sodom and Gomorrah are the biblical archetypes for wicked immorality (Gn 19), and God judged them with destruction by fire and brimstone (Gn 19:23–29). God’s judgment on all three OT rebellions provides an example for false teachers to heed.

8–10. As did false teachers in the past, the present false teachers reject authority, speaking against things which they do not understand (10). Not even angelic beings act this way (8, see the comments on 2Pt 2:10–11), as in Michael’s contest with the devil over Moses’ body (9). While this idea may come from The Assumption of Moses, that Jude cited it means the story is true. Jude’s point was that Michael’s rebuke was God-directed, not personal (10).

11. Further OT illustrations indicated these false teachers’ actions were not new. They followed the path of Cain, who sinned because of jealousy (Gn 4:8), Balaam, who sinned because of avarice (Nm 31:16; cf. 25:1–9), and Korah, who sinned by rebellion (Nm 16). Each of these examples was self-directed and unwilling to submit to God’s established authority and order.

12–13. Jude described the character of false teachers. Their concern was only for themselves. They promised blessings like clouds, autumn trees, waves of the sea, but there was no rain, no fruit, and only scum littering the beach. They were like wandering stars, which could refer to the angels that sinned (cf. 6), doomed to black darkness forever.

14–15. Jude quoted a prophecy from the intertestamental book 1 Enoch 1:9 (a work compiled from several sources gathered between the third century BC and perhaps the first century AD). Although this book was not canonical, Jude believed its words clearly applied to the false teachers. Enoch was placed in the seventh generation from Adam (counting inclusively as the Jewish people of that time did—Adam, Seth, Enosh, Kenan, Mahalalel, Jared, and Enoch; Gn 5:1–24), although that designation is not found in Genesis. In Jewish thinking, the number seven emphasized perfection. Enoch, a man who walked with God, was held in that light. His prophecy clearly stated that the Lord was coming with many thousands of His holy ones to execute judgment on the ungodly. False teachers will give an account for their ungodly deeds when the Lord returns.

16. False teachers’ characteristics were noted: grumblers, finding fault, governed by their own lusts, whose flattering speech boosted the egos of those who could help them. These characteristics demonstrate that false teachers do not serve God’s people but are always self-serving in their motives.

17–19. In the first imperative in the book, Jude reminded his readers to remember. The influx of false teachers was predicted by the apostles of our Lord Jesus Christ (Ac 20:29–30; 1Tm 4:1; 2Tm 3:1–5; 4:3–4). These mockers who cause divisions were clearly unbelievers. They were devoid of the Spirit. Possession of the Spirit in one’s life is a clear indication of regeneration. Failure to possess the Spirit means one is unregenerate and still unforgiven of sin (cf. Rm 8:9).

20a. In contrast to unbelieving false teachers, believers were encouraged to build themselves up on [their] most holy faith. Previously, Jude admonished his readers to contend for the faith (3), which is revealed through Scripture and demands one’s constant attention, while here he encouraged them to grow in their faith.

20b. Jude also encouraged his readers to be praying in the Holy Spirit. This is not a reference to speaking in tongues, but to prayer that is under the authority of the Holy Spirit in accordance with God’s Word and so guided and energized by the Holy Spirit (Eph 6:18).

21a. Believers were further admonished to keep themselves in the love of God. Believers do this by focusing on prayer that is energized by the Holy Spirit and by continually being built up in the faith (cf. 20). God’s love that first drew the believer (1) should be demonstrated to others (2). Jesus’ words from Jn 15:19 apply here: "I chose you out of the world."

21b. Furthermore believers must be looking for the coming of our Lord Jesus to eternal life. At Christ’s return the promised eternal state will be realized.

22–23. Until that day, the believer is to continually share the mercy he has received with others. Some are doubting, needing to be won to Christ through love. Some need to be arrested from their normal course of life, for they figuratively are snatched from the fire. Their garments may be polluted by the flesh. While the believer detests the unbeliever’s sin, he loves the sinner and seeks to reach him with the truth.

24. Jude concluded with the One who is able to keep [us] from stumbling. He furthermore can make [us] stand in the presence of His glory blameless. Christ is able to take sinful people and make them fit for heaven, and keep them secure until they are in His presence. This is the assurance that brings great joy.

25. To such a one truly belong the glory, majesty, dominion and authority, which can only be accomplished through Jesus Christ. A final statement asserts that these qualities always rightfully belong to God. Amen. So let it be!

Kelly, J. N. D. Commentary on the Epistles of Peter and Jude. Harper’s New Testament Commentaries. Peabody, MA: Hendrickson, 1969.